Thomas Aquinas

Above the Apostle showed what sort of persons deacons and their wives ought to be; here he shows how deacons should conduct themselves toward their wives and toward their children and household. And first he sets down the teaching; second, its reason, at the words "for those who have ministered well." He says then: I said that the wives of deacons should be chaste. Although chastity must be maintained in wives on their husbands' account, it is even more necessary in the men themselves, that they be entirely free from contact with women. But because on this standard there would be few ministers, he concedes that they be at least husbands of one wife, since to have had several is a sign of incontinence and against the signification of the sacrament. And hence it is that the Lord instituted marriage of one to one. Hence also the first wife is blessed, not the second.

Then he advises how they should conduct themselves toward their children, saying, "who preside well over their children," namely, by instructing them well in good discipline and life. Eccli. VII, 25: "Do you have sons? Discipline them," et cetera. Consequently he exhorts them to preside well over the whole house, that is, the household, namely with gentleness. Eccli. IV, 35: "Do not be like a lion in your house," et cetera. And he gives the reason for this, saying, "for those who have ministered well," etc.; as if to say: what you require of bishops is reasonable, because they are prelates. But why require it of a deacon, who is a minister? He answers, saying, "for those who," et cetera. And first he shows that the good use of this ministry is a way to greater dignity; second, that it is also a way to eternal life. As to the first he says, "for those who have ministered well," by exercising the office of deacon — for what in Greek is "diaconus," in Latin is called "minister" — "acquire for themselves a good degree," that is, they merit to be promoted to a higher degree. Matth. XXV, 21: "Because you have been faithful over a few things, I will set you over many," et cetera. And he says "good," because above, in the same epistle: "He who desires the episcopate desires a good work." Yet their end does not lie in this, but along with this they have a reward from God. Io. XII, 26: "I will that where I am, there also my minister may be." And therefore he says "much confidence," namely of the help of grace in the present, and of glory in the future; and this "in faith," etc., that is, through faith in Christ. II Cor. III, 4: "Such confidence we have," et cetera. Is. XII, 2: "I will act with confidence, and I will not fear."

Then, when he says "these things I write to you," he gives the reason for all the aforesaid admonitions. And first he excludes a supposed cause; second, he establishes the true one, at the words "but if"; third, he assigns the reason, at the words "which is the Church." Concerning the first it should be known that Timothy might believe that, since he was writing, he would not see him thereafter, otherwise it would seem superfluous to admonish him by letter. And therefore he says, "these things I write to you, son." And he calls him son, because he was most dear to him. I Cor. IV, 17: "Therefore I have sent to you Timothy, who is my most dear son." And he says "hoping," as one not certain. II Io. I, 12: "Having many things to write to you, I would not do it by paper and ink; for I hope that I shall be with you, and speak mouth to mouth." I write, therefore, although I have hope, because hope can be drawn out at length. Prov. XVI, 1: "It is for man to prepare the soul, and for the Lord to govern the tongue." And therefore he says, "but if I tarry," et cetera. I Thess. II, 18: "But Satan hindered us." I write, therefore, in case I should tarry, that you may know how you ought to conduct yourself in the house of God. Ps. LXVII, 6: "He makes those of one manner to dwell in a house," et cetera.

Then, when he says "which is the Church," he assigns the reason why one ought to conduct oneself in this way in it. And he assigns the reason for this cause, which is twofold: first, by commending the Church herself; second, the unity of the Church, at the words "and manifestly." Concerning the first he does two things: first he commends the Church on the part of him whose Church she is; second, from the truth of the Church herself, at the word "pillar." On the part of him whose the Church is, because it is "of the living God." "Church" is said as it were a uniting, because in the Church there is a uniting of the faithful. Rom. VIII, 30: "Whom he called," et cetera. And they are united in God. Io. XVII, 21: "That they also may be one in us," et cetera. And therefore he says, "which is of God." And he adds "living," to distinguish it from other gods, to whom the Gentiles are gathered. For these are dead, but the God of the Church is living. Io. V, 26: "As the Father has life in himself," et cetera. One ought, then, to conduct oneself in it in such a way that we live spiritually. Ps. XCII, 7: "Holiness becomes your house, O Lord," et cetera.

The second reason is from the truth of the Church. For it is natural to man to desire the knowledge of truth, since it is the perfection of the intellect. Hence Augustine says that beatitude is the end of man, which is nothing other than joy in the truth. This became known to the philosophers through creatures, Rom. I, 19. But in this they wavered, because they did not have certainty of the truth, both because they were corrupted by errors, and because it is scarcely found among them that they agree in the truth. But in the Church there is firm knowledge and truth. Hence he says "pillar." Eccli. XXIV, 7: "My throne is in a pillar of a cloud," et cetera. Eccli. XXVI, 23: "golden pillars," et cetera. And it is called golden, because holy in itself. And "firmament," namely with respect to others, because they cannot be made firm in the truth except through the sacraments of the Church. Lc. XXII, 32: "You, once converted, confirm," et cetera. Ps. LXXIV, 3: "I have confirmed its pillars." Because, therefore, the Church gathers together in God and gives knowledge of the truth, we ought to be in her.

Then, when he says "and manifestly," he commends the truth of the Church. And first, Christ, for whose manifestation it appeared; second, he treats of his exaltation, at the word "taken up." Now he commends Christ in two ways. First as to the divine nature; second as to the human, at the words "which was manifested." He says then, "and manifestly," et cetera. Because "sacrament" is the same as a sacred secret. Now nothing is so secret as that which we bear in the heart. Much more, then, is that which is in the heart of God both secret and sacred. I Cor. II, 11: "The things that are of God no one knows except the Spirit of God," et cetera. Is. XXIV, 16: "My secret to myself." Is. XLV, 15: "You are a hidden God." And this is the Word of God in the heart of the Father. Ps. XLIV, 2: "My heart has uttered a good word." This secret, indeed, is "the sacrament of piety"; but the secret of man is sometimes vain. Ps. XCIII, 11: "The Lord knows the thoughts of men, that they are vain." Inasmuch, therefore, as it is restorative of the world, it is "of piety." Likewise "great," because he is true God, of whose greatness there is no end. This secret, therefore, which lies hidden in the heart of the Father, was made man. And therefore he describes him, second, as to his human nature. And first as to the flesh, second as to the soul. As to the first he says, "which was manifested in the flesh." Just as the word that lies hidden in the heart is manifested by a sensible word, so the Word of God lay hidden in the heart of God, but was manifested in the flesh. Io. I, 14: "The Word was made flesh," et cetera. As to the soul he says, "was justified in the spirit." This is explained in two ways. First, lest it be believed that the flesh was conceived first, he says that it was not, because "in the spirit," that is, he was conceived through the Holy Spirit. Matth. I, v. 20: "For that which is born of her is of the Holy Spirit." And Lc. I, 35: "For that which shall be born of you shall be called the Son of God"; and this because "the Holy Spirit shall come upon you," et cetera. Or in the holy human spirit, concerning which Io. XIX, v. 30: "He gave up the spirit." And thus it was manifested in the flesh, which nevertheless is with the spirit. And I say, the spirit justified, namely because he is just, without any stain.

Then, when he says "appeared," he shows his manifestation, and first as made to the Angels, second to men, at the word "preached." He says, then, that that sacrament "appeared to Angels," and it exceeds even the knowledge of the Angels. Now that is said to appear which has it in its own power to be seen and not to be seen, and is not subject to the power of the one seeing. Hence one does not say: "a stone appears to me," but "I see a stone." If, then, an Angel had it in his own nature or power to see the Word, it would not be said that the Word appeared to him, but that he himself saw it when he wished. And therefore the Apostle says that it "appeared to Angels," because they did not see it by their own nature. And it is true that from the beginning it appeared to the Angels, when by conversion to himself he edified them; but when it was incarnate, many mysteries became known to the Angels which they had not known before. And therefore Bede says that at the nativity a brightness appeared to the Angels which had not before in truth been seen by men. And this in two ways: first as to the ministry of the apostles; second as to the knowledge of the peoples to whom it is manifested. For formerly it was manifested to the Jews alone, but now among the Gentiles. And therefore he says, "was preached to the Gentiles." Matth. ult.: "Going, therefore, teach all nations," et cetera. Ps. XCV, 3: "Declare his glory among the Gentiles." And this effectively, because "it was believed in the world." And this the Lord was praying for, Io. XVII, 18. And this is especially wondrous, that through simple, poor, and powerless men the whole world was converted. I Cor. I, 26: "Not many wise," etc.; and this "that no flesh should glory," et cetera. Second, he shows that the truth of God alone does this, because "it was taken up in glory" — namely Christ — because, having been manifested, he was taken up into the heavens. Matth. ult.: "The Lord Jesus indeed, after he had spoken to them, was taken up into heaven." Phil. c. II, 11: "And every tongue should confess that our Lord Jesus Christ is in the glory of God the Father."